Following are a number of back-translations of 1 John 2:22:
- Uma: “Who are those liars? The liars are people who deny that Kristus is the Redeemer King. They are the enemies of Kristus, for they reject God the Father and God the Child.” (Source: Uma Back Translation)
- Yakan: “Now, who is a liar? The liar is a person who says that Isa is not the Almasi who is chosen by God as ruler. The person who says this is the Opposing Almasi. He does not believe-obey in God and his Son.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Who is the liar? He is the one who says that Jesus is not the one chosen by God to rule. The one who says this is an enemy of Christ, for he says that our Father God is not the true one to be worshipped, and he also says that Christ is not the Son of the true God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Who then is the liar if not the one who says that Jesus is not the Cristo whom God sent? The one who says this, he is the one who opposes Cristo, and it is not only God’s Child whom he does not acknowledge but rather God as well.” (Source: Kankanaey Back Translation)
- Tagbanwa: “Who am I referring to as being a liar, if not the one who gives out that as for Jesus, he is not that Cristo who is the Savior King was promised by God? A person like this is who is meant by opponent of Cristo, he who rejects God the Father and his Son Jesu-Cristo.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Let us know who the liar is. The liar is that one who says that Jesus is not the Christ whom God appointed to rule. That one is the enemy of Christ because he denies the Father and he denies the Son of God.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “The person is a liar who says about Jesus that he is not the Christ the Son of God. The person who shoves aside our father God and his son, that person does contrary to Christ.”
- Eastern Highland Otomi: “We know which word is a lie. That which denies that Jesus is the same as the Christ, the Chosen-One of God. He is God’s enemy who says that, and thinks that Jesus Christ is not God’s Son. Neither does he believe the Father.”
- Tzotzil: “If we say ‘Jesus Christ has not been given his work by God,’ we are lying. If we say ‘God is not the father of Jesus Christ,’ we are opposing Christ.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “Who is a liar? The person who says of Jesus, ‘He is not the true Christ,’ that one is a liar. The one who says, ‘No’ about-the-Father, and also, ‘No’ about-the-Son, that one is Jesus’ enemy.”
- Yanesha’: “Who is a deceiver? A deceiver, is he not one who denies how that Jesus is Christ? This one who is mad at Christ is the one who denies how the Father is God and how his Son who is Jesus is the one who Christs.”
- Aguaruna: “Who is more a liar that one saying ‘Jesus is not Christ,’? (rhetorical question, only possible answer is ‘no-one’) The one who says that, he is the one who is angry at Christ, that one you saying ‘God isn’t our Father,’ and also ‘Christ is not God’s son,’ he says it.”
- Murui Huitoto: “The one who says that Jesus is not the Christ lies. He is an impostor of Christ. He makes God’s Word as nothing. He also makes God’s sons word as nothing.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 4:1:
- Uma: “Relatives whom I love! Don’t immediately believe all people who say they have the Spirit of God. Discern first, if they are really from God or not. For many lying prophets are going-around everywhere/all-over.” (Source: Uma Back Translation)
- Yakan: “My beloved friends, don’t immediately believe if there are people saying that God’s Spirit is with them. You should first observe/take-notice-of their teachings so that you know if God’s Spirit is truly with them or not. Because many people have already appeared in all the countries of the world who pretend that they are prophets.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “My beloved brothers, do not quickly believe a person who says he is inspired by the Holy Spirit. Test him first so that you might know whether the one who inspires him comes from God or not. The reason I say this is because there are now many who teach lies who have appeared here on the earth, and they are inspired by lying spirits.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “You who are my friends, don’t be-believing all who say that they are God’s spokesmen, but rather carefully verify whether it is true that what they are saying is from God, because there are many liars who say that they are God’s spokesmen who have come-out (i.e., appeared) in the collective-towns/countries in this world.” (Source: Kankanaey Back Translation)
- Tagbanwa: “My dear ones, don’t too-quickly/lightly believe the one who says, ‘As for this word of mine, it comes from the Espiritu santo, because he put it in my mind.’ It’s necessary that you first observe and ascertain-whether-it’s-true, so that you can be sure that what he said truly comes from God. Because now, many now are-claiming-falsely-to-be-prophets who are teaching people here under the heavens.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Listen, my dear brethren, don’t just believe every person who says that the Holy Spirit has put in his mind the word which he speaks. First make a judgment on the words he speaks in order that you know whether it is truly God’s word he speaks or not. Because many lying prophets are going all about.” (Source: Tenango Otomi Back Translation)
- Candoshi-Shapra: “You whom I love, listen! Don’t just obey other (collective plural) words. Is it really proceeding from God? Test it first! For there are many false prophets (professional tellers of God’s Word) going around in the world.”
- Yanesha’: “Not, my loved ones, you believe in all followings (meaning ways of thinking and believing and the acts connected with them), be measuring (testing) all followings thus will you know which ones come from our Father. There are many which would seem to pass on our Father’s word, however, it is not our Father’s word at all. These everywhere they appear on the earth.”
- Aguaruna: “Ones I love; all other thoughts there are don’t believe, but try them ‘Does it truly belong to God?’ saying. There are many false tellers in this world here.”
- Murui Huitoto: “You have been loved by me. Don’t believe the word of every speaker (teller). Because many false tellers go on the earth, test to see which tells pertaining to God.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 5:12:
- Uma: “Whoever is connected to his Child, they get that life. Whoever is not connected with God’s Child, they don’t get that life.” (Source: Uma Back Translation)
- Yakan: “Therefore whoever has God’s Son (lit. is the there-place of God’s Son) has this life. But whoever has not God’s Son (lit. is not the there-place of God’s Son) does not have everlasting life.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “Anyone who has become one with the Son of God has life without end. Anyone who has not become one with the Son of God, he has no life without end.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “So the one who has been joined to the Child of God, he has in him the life that has no end, but as for the one who was not joined to his Child, neither will he enjoy/gain this life.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for the one who is now united/tied-together with this Son of God, he is the one who has that life which is without ending. But as for the one who is not united with this Son of God, he certainly hasn’t got it.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “He who walks with the Son of God now has the new life. But whoever does not walk with the Son of God now does not have the new life.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “If we trust in God’s son we have eternal life. If we do not trust in him, we do not have eternal life.”
- Eastern Highland Otomi: “He who lives with God’s Son has (possesses) the new life, but he who doesn’t live with God’s Son doesn’t have the new life.”
- Tzotzil: “If God’s Son is in our hearts, thus we will live forever. If God’s Son is not in our hearts, thus we will not live forever.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “In the person in whom God’s Son lives, life also is (habitually). In the person in whom God’s Son doesn’t live, life isn’t (habitually).”
- Yanesha’: “The one who receives his Son, receives therein he will not be in mortal state. But this one who does not receive his Son, does not receive therein he will not be in mortal state.”
- Aguaruna: “He who possesses the son of God in his heart (thought), he takes life, but he who does not possess, he does not take life.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of John 1:21:
- Yatzachi Zapotec: “They said to him, ‘Who are you then? Are you Elijah, the person who spoke God’s word long ago?’ And he said to them, ‘I am not he.’ Then they said to him again, ‘Are you the person who is to come to speak the Word of God to us?’ And he answered and said to them, ‘Not I.’ “
- Ojitlán Chinantec: ” What then? Are you Elijah: Who are you? Are you the prophet of God called Elijah? I am not: I am not Elijah.”
- Aguaruna: No, I am not Elijah. Are you the prophet: But what are you? Are you the teller of God’s word who will come, that one?”
- Huehuetla Tepehua: “Are you that man who will tell God’s words?”
- Xicotepec De Juárez Totonac: “Are you the prophet of God for whom we are waiting?”
- Isthmus Mixe: “Are you God’s messenger, the one Moses talked about?” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
- Uma: “They asked further: ‘If thus, who are you (sing.)? Are you (sing.) the prophet Elia?’ Yohanes said: ‘No also.’ They asked further: ‘Are you (sing.) perhaps the big prophet who was promised long ago, who they said would come to the world?’ Yohanes said: ‘No also.'” (Source: Uma Back Translation)
- Yakan: “‘Na, who are you?’ they said. ‘Are you Eliyas?’ Yahiya said, ‘No.’ The priests said, ‘Are you the prophet that our (incl.) tribe Isra’il is waiting for/expecting?’ Yahiya answered, he said, ‘No.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “And they said, ‘Are you the long ago inspired one, Elijah?’ (inspired one-prophet) And John said, ‘I am not also.’ And they said, ‘Perhaps you are that prophesied prophet of God?’ And John said, ‘I am not also.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “‘Who are you (sing.) then? Are you (sing.) Elias? they said. ‘No,’ he said. ‘Are you (sing.) perhaps the prophet who is coming?’ they inquired again. ‘No,’ he said.” (Source: Kankanaey Back Translation)
- Tagbanwa: “‘Well if it’s like that,’ they said, ‘then who are you? Are you not the Prophet Elias?’ ‘Expletive, no,’ said Juan. ‘Well what, are you not the one who is meant by that Prophet?’ ‘Expletive, no. I won’t make-false-claims for myself.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Again they asked him, ‘But who are you then? Are you the prophet Elijah?’ John said, ‘I am not.'” (Source: Tenango Otomi Back Translation)
Following are a number of back-translations of 1 John 2:1:
- Uma: “My children, the reason I write this is so we won’t do sins. But if there is someone who commits sin, there is the one who acts-as-middle-man-for us before God the Father. He is Yesus Kristus the upright one.” (Source: Uma Back Translation)
- Yakan: “My children-grandchildren, I write this to you so that you don’t sin. But if there-is-someone who-does-sin, there is a go-between putting-us (dual)-right/reconciling us (dual) with our (dual) Father God. This go-between is Isa Almasi the straight/righteous one.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “As for you who are like my children, the reason I am writing to you is: so that your faith might be drawn tight and so that you might not sin. However, if there is anyone of us (incl.) who sins, we (incl.) have a datu who helps us before God our Father. Our datu is Jesus Christ who is very righteous.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “You who are my children, I have written this to you so you don’t sin. But if there is one of us who sins, there is (reassurance particle) Jesu Cristo who has absolutely no sin who speaks-with God the Father for us.” (Source: Kankanaey Back Translation)
- Tagbanwa: “You who are like my children, I am writing these things to you so that (emphatic) you no longer do sin. However, sometimes we do indeed happen-to-do-sin, but let us bear-in-mind that there is someone standing up for us there with God the Father. Jesu-Cristo, he being really righteous, he is this one who is standing up for us.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Listen, my children, I write you this word here in order that you will not commit sin. But if there be one who has the misfortune to commit sin, there is our spokesman there where the Father is. This one is Jesus Christ and he has no sin.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “My little children, these things I write you in order that you will not do evil. But if any of us should do evil, there is a person who speaks in favor of us before our father God, he is Jesus Christ the person who walks straight (is righteous).”
- Eastern Highland Otomi: “My dear children who are believers, I am writing this paper to you. I’m telling you not to do sin. But if a believer does sin, there is our Helper, who is Jesus Christ, the Good-person, he will speak to the Father about us when we sin.”
- Tzotzil: “My children, I wrote thus to you in order that you not anymore sin. If there are those of you who have sinned, remember that Jesus Christ talks for us (on our behalf) before our Father God. He (Jesus Christ) has a straight heart.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Murui Huitoto: “You are as if you were my own children, therefore I am writing to you lest you do sin.”
- Candoshi-Shapra: “In order that you children not live bad, for that purpose I am writing this. However, if we live bad, there is a defender (one whose profession is to defend) for us at the Father’s. His name is Jesus Christ, the straight one.”
- Yanesha’: “My little ones, these things I write to you thus not will you sin. However, if when anyone sins, the one who speaks in the presence of Father for us, there is. That one is Jesus Christ who completely fitting is whatever he does.”
- Aguaruna: “My little children, I write to you. ‘That they not go to sin,’ saying; but when failing you go to sin, there is one who defends (saves through speaking) on your behalf, Jesus Christ, the blameless one. that one. He will defend, on your behalf, to our Father.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of 1 John 3:4:
- Uma: “All people who do sins break God’s commands. For this is what is called sin, breaking God’s commands.” (Source: Uma Back Translation)
- Yakan: “Whoever sins, breaks God’s law, because if we (dual) sin we (dual) already break God’s law.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “If someone sins, he has transgressed the Law of God, for behaviour which is called sin is any kind of behavior which is a transgression of the Law of God.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Whoever sins, he has broken God’s law, because sin is breaking the law just the same.” (Source: Kankanaey Back Translation)
- Tagbanwa: “As for the one who does sin, he is fighting/breaking the laws of God. Because what is meant by sin is, fighting/breaking the laws of this God.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “All who commit sin break God’s law. Because sin means that one breaks the law.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “Each one of us if we (are accustomed to) do evil we do not receive from (obey) the law because the evil we are doing goes contrary to the law.”
- Eastern Highland Otomi: “He who does sin, he just disobeys what God says. When we disobey the law of God, it is sin.”
- Tzotzil: “If we seek our sin, we break his commandments. When we break his commandments we sin.”
- Candoshi-Shapra: “The one habitually lives bad is oblivious to God’s orders. What is (characteristically) sin? When one throws away God’s orders that is sin.”
- Yanesha’: “All whoever sins, that one disobeys the words which are thus put (by God). If we disobey words which are thus put, that is sin.”
- Aguaruna: “He who works sin, God’s word which is to be obeyed, he doesn’t obey it. A sinner is one who disobeys God’s word.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
- Sayula Popoluca: “Whoever sins, he doesn’t obey God’s law. Because when we sin, we don’t obey God’s law.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
Following are a number of back-translations of 1 John 4:12:
- Uma: “There has not yet been one person who has seen God. But even so, if we love one another, God remains in harmony with us, and it is truly evident/knowable in our behavior that we love God.” (Source: Uma Back Translation)
- Yakan: “There is no person who has seen God. But if we (incl.) love each other, God is here in our (incl.) livers. Our (incl.) love to God is also increasing and will finally be complete if we (incl.) steadfastly/continually love each other.” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “There is no person who has even seen God, however, if we love each other, God lives here in us, and our love for God here in our breaths is drawn tight.” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because even though no person has seen God, but if we love-one-another, God remains in us and the love of God that has no lack/fault can be seen in our lives.” (Source: Kankanaey Back Translation)
- Tagbanwa: “From long ago, no-one has seen God. But if we now really value one another, it’s clear that this God is now really indwelling us, and he has now completed this valuing by us.” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “No one has seen God. But when we love each other, then we walk with God. And it is true that we love God then.” (Source: Tenango Otomi Back Translation)
- Yatzachi Zapotec: “There is no one who has seen God. But if we are loving our fellows each of us the other, God is constantly with us and we are loving him as we ought.”
- Eastern Highland Otomi: “No person has seen God. But if we continually love one another, God resides in our hearts then, and we really love (look well) on God.”
- Tzotzil: “Even if no one has seen God, if we love one another, he is there in our hearts. Thus more we love God really and truly.” (Source for this and two above: John Beekman in Notes on Translation 12, November 1964, p. 1ff.)
- Candoshi-Shapra: “No person has ever seen God. If we love each other then God’s love will be brought up to standard in us. He Himself abides (keeps living) in us.”
- Yanesha’: “Our Father, no one has ever seen him. If we love one another, all of us, we are at one with him. His love fills us completely.”
- Aguaruna: “None (no one) has seen God, but it we love others (one-another) God is (lives) in us. That being so like he loves we love.” (Source for this and two above: Mildred Larson in Notes on Translation, July 1965, p. 1-15)
Following are a number of back-translations of John 10:30:
- Ojitlán Chinantec: “I and my Father are the same.”
- Huehuetla Tepehua: “I and my Father are one thing.”
- Aguaruna: “I am with my Father, but we are one.”
- Yatzachi Zapotec: “I and my Father are just the same as one another.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125)
- Uma: “I and my Father, we (excl.) are just one.'” (Source: Uma Back Translation)
- Yakan: “My Father and I are certainly one.'” (Source: Yakan Back Translation)
- Western Bukidnon Manobo: “We are only one, I and my Father God.'” (Source: Western Bukidnon Manobo Back Translation)
- Kankanaey: “Because I and God the Father, we (excl.) are only-one.'” (Source: Kankanaey Back Translation)
- Tagbanwa: “Because I and my Father, we (excl.) are one living-entity only.'” (Source: Tagbanwa Back Translation)
- Tenango Otomi: “Just like my Father is, I also am like that.'” (Source: Tenango Otomi Back Translation)
